Ephesians 4:26

4:26 Be angry and do not sin; ¹  do not let the sun go down on the cause of your anger. ² 

Proverbs 14:17

14:17 A person who has a quick temper ³  does foolish things,

and a person with crafty schemes ⁴  is hated. ⁵ 

Proverbs 19:12

19:12 A king’s wrath is like ⁶  the roar of a lion, ⁷ 

but his favor is like dew on the grass. ⁸ 

Ecclesiastes 7:9

7:9 Do not let yourself be quickly provoked, ⁹ 

for anger resides in the lap ¹⁰  of fools.

Ecclesiastes 7:2

7:2 It is better to go to a funeral ¹¹ 

than a feast. ¹² 

For death ¹³  is the destiny ¹⁴  of every person, ¹⁵ 

and the living should ¹⁶  take this ¹⁷  to heart.

Colossians 1:20

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ¹⁸  whether things on earth or things in heaven.

Galatians 5:20

5:20 idolatry, sorcery, ¹⁹  hostilities, ²⁰  strife, ²¹  jealousy, outbursts of anger, selfish rivalries, dissensions, ²²  factions,

Colossians 3:8

3:8 But now, put off all such things ²³  as anger, rage, malice, slander, abusive language from your mouth.

Colossians 3:2

3:2 Keep thinking about things above, not things on the earth,

Colossians 2:23

2:23 Even though they have the appearance of wisdom ²⁴  with their self-imposed worship and false humility ²⁵  achieved by an ²⁶  unsparing treatment of the body – a wisdom with no true value – they in reality result in fleshly indulgence. ²⁷ 

Titus 1:7

1:7 For the overseer ²⁸  must be blameless as one entrusted with God’s work, ²⁹  not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain.

James 1:19

Living Out the Message

1:19 Understand this, my dear brothers and sisters! ³⁰  Let every person be quick to listen, slow to speak, slow to anger.

James 3:14--4:2

3:14 But if you have bitter jealousy and selfishness in your hearts, do not boast and tell lies against the truth. 3:15 Such ³¹  wisdom does not come ³²  from above but is earthly, natural, ³³  demonic. 3:16 For where there is jealousy and selfishness, there is disorder and every evil practice. 3:17 But the wisdom from above is first pure, then peaceable, gentle, accommodating, ³⁴  full of mercy and good fruit, ³⁵  impartial, and not hypocritical. ³⁶  3:18 And the fruit that consists of righteousness ³⁷  is planted ³⁸  in peace among ³⁹  those who make peace.

Passions and Pride

4:1 Where do the conflicts and where ⁴⁰  do the quarrels among you come from? Is it not from this, ⁴¹  from your passions that battle inside you? ⁴²  4:2 You desire and you do not have; you murder and envy and you cannot obtain; you quarrel and fight. You do not have because you do not ask;

[4:26]  ¹ sn A quotation from Ps 4:4. Although several translations render the phrase Be angry and do not sin as “If you are angry, do not sin” such is unlikely on a grammatical, lexical, and historical level (see D. B. Wallace, “᾿Οργίζεσθε in Ephesians 4:26: Command or Condition?” CTR 3 [1989]: 352-72). The idea of vv. 26-27 is as follows: Christians are to exercise a righteous indignation over sin in the midst of the believing community (v. 26a; note that v. 25 is restricting the discussion to those in the body of Christ). When other believers sin, such people should be gently and quickly confronted (v. 26b), for if the body of Christ does not address sin in its midst, the devil gains a foothold (v. 27). “Entirely opposite of the ‘introspective conscience’ view, this text seems to be a shorthand expression for church discipline, suggesting that there is a biblical warrant for δικαία ὀργή [dikaia orgh] (as the Greeks put it) – righteous indignation” (ExSyn 492).

[4:26]  ² tn The word παροργισμός (parorgismo"), typically translated “anger” in most versions is used almost exclusively of the source of anger rather than the results in Greek literature (thus, it refers to an external cause or provocation rather than an internal reaction). The notion of “cause of your anger” is both lexically and historically justified. The apparently proverbial nature of the statement (“Do not let the sun go down on the cause of your anger”) finds several remarkable parallels in Pss. Sol. 8:8-9: “(8) God laid bare their sins in the full light of day; All the earth came to know the righteous judgments of God. (9) In secret places underground their iniquities (were committed) to provoke (Him) to anger” (R. H. Charles’ translation). Not only is παροργισμός used, but righteous indignation against God’s own people and the laying bare of their sins in broad daylight are also seen.

[14:17]  ³ sn The proverb discusses two character traits that are distasteful to others – the quick tempered person (“short of anger” or impatient) and the crafty person (“man of devices”). C. H. Toy thinks that the proverb is antithetical and renders it “but a wise man endures” (Proverbs [ICC], 292). In other words, the quick-tempered person acts foolishly and loses people’s respect, but the wise man does not.

[14:17]  ⁴ tn Heb “a man of devices.”

[14:17]  ⁵ tc The LXX reads “endures” (from נָשָׂא, nasa’) rather than “is hated” (from שָׂנֵא, sane’). This change seems to have arisen on the assumption that a contrast was needed. It has: “a man of thought endures.” Other versions take מְזִמּוֹת (mÿzimmot) in a good sense; but antithetical parallelism is unwarranted here.

[19:12]  ⁶ sn The verse contrasts the “rage” of the king with his “favor” by using two similes. The first simile presents the king at his most dangerous – his anger (e.g., 20:2; Amos 3:4). The second simile presents his favor as beneficial for life (e.g., 16:14-15; 28:15).

[19:12]  ⁷ tn Heb “is a roaring like a lion.”

[19:12]  ⁸ sn The proverb makes an observation about a king’s power to terrify or to refresh. It advises people to use tact with a king.

[7:9]  ⁹ tn Heb “Do not be hasty in your spirit to become angry.”

[7:9]  ¹⁰ tn Heb “bosom.”

[7:2]  ¹¹ tn Heb “house of mourning.” The phrase refers to a funeral where the deceased is mourned.

[7:2]  ¹² tn Heb “house of drinking”; or “house of feasting.” The Hebrew noun מִשְׁתֶּה (mishteh) can denote (1) “feast; banquet,” occasion for drinking-bouts (1 Sam 25:36; Isa 5:12; Jer 51:39; Job 1:5; Esth 2:18; 5:14; 8:17; 9:19) or (2) “drink” (exilic/postexilic – Ezra 3:7; Dan 1:5, 8, 16); see HALOT 653 s.v. מִשְׁתֶּה 4; BDB 1059 s.v. שָׁתַה.

[7:2]  ¹³ tn Heb “it”; the referent (“death”) has been specified in the translation for clarity.

[7:2]  ¹⁴ tn Heb “the end.” The noun סוֹף (sof) literally means “end; conclusion” (HALOT 747 s.v. סוֹף 1; BDB 693 s.v. סוֹף). It is used in this context in reference to death, as the preceding phrase “house of mourning” (i.e., funeral) suggests.

[7:2]  ¹⁵ tn Heb “all men” or “every man.”

[7:2]  ¹⁶ tn The imperfect tense verb יִתֵּן, yitten (from נָתָן, natan, “to give”) functions in a modal sense, denoting obligation, that is, the subject’s obligatory or necessary conduct: “should” or “ought to” (see R. J. Williams, Hebrew Syntax, 31-32, §172; IBHS 508-9 §31.4g).

[7:2]  ¹⁷ tn The word “this” does not appear in the Hebrew text, but is supplied in the translation for smoothness.

[1:20]  ¹⁸ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

[5:20]  ¹⁹ tn Or “witchcraft.”

[5:20]  ²⁰ tn Or “enmities,” “[acts of] hatred.”

[5:20]  ²¹ tn Or “discord” (L&N 39.22).

[5:20]  ²² tn Or “discord(s)” (L&N 39.13).

[3:8]  ²³ tn The Greek article with τὰ πάντα (ta panta) is anaphoric, referring to the previous list of vices, and has been translated here as “all such things.”

[2:23]  ²⁴ tn Grk “having a word of wisdom.”

[2:23]  ²⁵ tn Though the apostle uses the term ταπεινοφροσύνῃ (tapeinofrosunh) elsewhere in a positive sense (cf. 3:12), here the sense is negative and reflects the misguided thinking of Paul’s opponents.

[2:23]  ²⁶ tc ‡ The vast bulk of witnesses, including some important ones (א A C D F G H Ψ 075 0278 33 1881 Ï lat sy), have καί (kai) here, but the shorter reading is supported by some early and important witnesses (Ì⁴⁶ B 1739 b m Hil Ambst Spec). The καί looks to be a motivated reading in that it makes ἀφειδία (afeidia) “the third in a series of datives after ἐν, rather than an instrumental dative qualifying the previous prepositional phrase” (TCGNT 556). At the same time, the omission of καί could possibly have been unintentional. A decision is difficult, but the shorter reading is slightly preferred. NA²⁷ puts καί in brackets, indicating doubts as to its authenticity.

[2:23]  ²⁷ tn The translation understands this verse to contain a concessive subordinate clause within the main clause. The Greek particle μέν (men) is the second word of the embedded subordinate clause. The phrase οὐκ ἐν τιμῇ τινι (ouk en timh tini) modifies the subordinate clause, and the main clause resumes with the preposition πρός (pros). The translation has placed the subordinate clause first in order for clarity instead of retaining its embedded location. For a detailed discussion of this grammatical construction, see B. Hollenbach, “Col 2:23: Which Things Lead to the Fulfillment of the Flesh,” NTS 25 (1979): 254-61.

[1:7]  ²⁸ sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7.

[1:7]  ²⁹ tn Grk “as God’s steward.”

[1:19]  ³⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[3:15]  ³¹ tn Grk “This.”

[3:15]  ³² tn Grk “come down”; “descend.”

[3:15]  ³³ tn Grk “soulish,” which describes life apart from God, characteristic of earthly human life as opposed to what is spiritual. Cf. 1 Cor 2:14; 15:44-46; Jude 19.

[3:17]  ³⁴ tn Or “willing to yield,” “open to persuasion.”

[3:17]  ³⁵ tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit.”

[3:17]  ³⁶ tn Or “sincere.”

[3:18]  ³⁷ tn Grk “the fruit of righteousness,” meaning righteous living as a fruit, as the thing produced.

[3:18]  ³⁸ tn Grk “is sown.”

[3:18]  ³⁹ tn Or “for,” or possibly “by.”

[4:1]  ⁴⁰ tn The word “where” is repeated in Greek for emphasis.

[4:1]  ⁴¹ tn Grk “from here.”

[4:1]  ⁴² tn Grk “in your members [i.e., parts of the body].”